# The Essence of Christianity

## GA 68a — 26 February 1909, Kassel

### 47. The Ten Commandments

[My dear audience!] There are events in the spiritual life of humanity that, once they have come into existence, never lose their significance for a long, long time, indeed for what, in historical estimation, one will be able to call human becoming. These are events that shine far into the future once they have occurred. One of these events is that through which, in the dim and distant past, that law, or perhaps those laws, was given to man, which then inscribed itself so deeply not only in the human soul as such, but also in all the historical development of mankind, on depends that which is not only engraved in stone tablets in legend and history, but which is engraved above all in those brazen tablets whose material is taken from the soul life of humanity itself.

We shall speak today about an event of this kind, which we call the “Ten Commandments” (Ex 20:2-17; Deut 5:6-21). Only from the spiritual-scientific point of view can we understand why these Ten Commandments have had such a decisive significance for the life of all humanity ever since they came into being. Without exploring the origin and significance of these Ten Commandments from the depths of spiritual life, we still cannot understand their survival and significance for our time. For they are among those events in human history that were only possible at the time they were given in the way they occurred, and acquired their significance from the way they occurred.

This latter significance will never be able to be properly understood by our materialistic view of history. It is one of the many illusions that have been indulged in recently that it has been said: Historical research shows that these Ten Commandments were given to the Hebrew people, but if you look at other peoples, it turns out that they all had similar commandments. Indeed, today people are even glad when they believe that they can weaken the old sacred tradition by showing that such commandments are not only found among the Hebrew people, but also here and there among other peoples.

This point of view completely loses sight of the historical significance of the great moment when those commandments, like the fire of Sinai, also entered into the life of humanity in a spiritual sense. But the profound significance of such an event, as it was the impact of the Ten Commandments in the consciousness of man, one will only be able to understand correctly if one explores the nature of man in such a way that one also draws attention to the supersensible aspects of it.

For those who have heard me speak before, some things will have to be repeated, but we need this so that those who are here for the first time today will also understand. For spiritual science, what is called the essence of man is not as easy to experience as the physical is for external sensory science. What can be perceived with the outer senses of the human being is only a part of his being, and what can be seen with the eyes and felt with the hands is, for spiritual science, only the lowest part of the human being, which the human being has in common with inanimate nature, which is governed by chemical and physical laws.

But the one who has developed the inner spiritual senses, has just as much truth before him as the outer eye has color and light, which for the spiritual scientist is just as perceptible an entity as the physical body, these supersensible members of human nature, which the ordinary person cannot see, but he can at least make them clear to himself through his healthy mind through concepts.

Let us imagine a person standing in front of us: is that all there is, just what the eyes can see and the hands can grasp? Every person knows from their own direct experience that this is not the case. Everyone knows that there is something else there, something that flows through them as joy and pain, pleasure and suffering, and what we know as sensations and perceptions. All this cannot be seen with the outer eyes, but it is nevertheless a reality for the one who experiences it; and its effects are also felt by others. Let us take two primitive experiences of everyday life, the feeling of shame and fear. For example, if something is discussed that offends our aesthetic sensibilities, then the blush of shame rises to our faces. What everyone can see here is that a mental experience triggers a physical process, namely that blood flows out from our center to the periphery. Similarly, but in reverse, when we feel fear or anxiety, the blood withdraws from the body's surface back into the center, which manifests itself in a pallor of the face.

There are people, though, for whom such considerations mean nothing, who want to understand even more tangible consequences in purely materialistic terms, who believe, for example, that if something is going on in our environment, it could cause this phenomenon in us, that the tear water rushes out of our eyes. It is therefore not surprising if, as has actually happened, such a materialistic researcher comes to the strange conclusion: “Man does not weep because he is sad, but he is sad because he weeps.”

For spiritual science, everything material is an effect of the spiritual, except for the substance itself, which is nothing but an effect of the spiritual soul; even the physical body is only an expression of the spiritual soul. Thus, behind the physical, there is another link to the human being, the carrier of pleasure and suffering, drives, desires and passions, and sensations that sink down into a twilight consciousness when falling asleep in the evening and emerge again when awakening in the morning. In spiritual science, this part of the human being is called the desire body or astral body, and humans have this in common with all animals. At night, this astral body leaves the physical body to reenter it upon awakening.

It would be just as nonsensical to claim that what surrounds the skin disappears in the evening and is recreated in the morning as it would to claim that the desires and instincts disappear in the evening and are freshly recreated in the morning.

For the clairvoyant, it is an established fact that a person's astral body moves out of their physical body during sleep, leaving the physical body in bed.

Why does the astral body, when it leaves the physical body, not perceive what is going on around it in the astral world, just as the physical body perceives what is going on around it in the physical world? This is very easy to understand. Imagine a person without eyes, that person cannot perceive anything that has to do with light and color; it is the same with the ear, with the loss of which all sounds disappear. If all the senses are extinguished, the person can no longer perceive his surroundings.

A person perceives as much of the physical environment as they have organs for. The same applies to our astral body; because at the present stage of development the astral body of the average person has not yet developed organs, it is not possible for him to perceive his environment during sleep, and therefore, during sleep, a person inevitably sinks into unconsciousness, while someone who has already developed these organs also retains consciousness during sleep and lives consciously in this astral world.

Spiritual science, however, distinguishes a second link in the human being, which lies between the physical and astral bodies: the etheric or life body. The physical body has the same powers as the so-called inanimate nature, the mineral world. But only when a person is a corpse does the body follow physical laws; in life, however, it has, like every animal and every plant, a faithful fighter against decay within it, a cohesive force that never leaves it, not even when it is asleep. The physical body would be a corpse at every moment and would disintegrate into its component parts, following the laws of physics, if it did not have this etheric or life body within it, and it alone is what fights every moment to preserve life.

Thus we have three members: the physical, etheric and astral body. In death, the etheric body detaches itself from the physical body; when a person sleeps, the physical body lies in bed with the etheric body. This etheric body is common to humans, animals and plants.

But now man has a fourth element, which elevates him far above all other living creatures and distinguishes him from all others, which makes him the crown of creation: the “I”. This little word has no equal. Any table can be called a “table” and any chair a “chair”, but the word “I” can never reach our ears from a foreign tongue if it is to mean us; only I can say “I” to myself, for everyone else I am a “you”, and that is deeply significant. In the depths of our soul, in our most holy inner being, it must fade away as the expression of what is most hidden in our being.

The mystery that is to be expressed by this has been felt by all religions based on spiritual science, and thus above all by the religion of the ancient Hebrew people. We can therefore only approach the moment when the lightning of the Ten Commandments flashed into humanity by looking closely at this fourth link. It is “the unspeakable name of God” in the human soul, a drop from the ocean of the Divine that floods the world. This is the spark from the Divine that the whole world lives and weaves through. It has often been said that spiritual science makes the world a god with this, but just as a drop of water does not become the sea, this reproach is also not justified. However, just as the drop is of the same substance as the sea, so too is a part of the Divine alive in every human being. Thus the divine lives and moves in the world, and a drop of it is in every human being, and because this divine does not need to penetrate through any senses, it announces itself in the innermost of the holy of holies.

He who is able to feel has always felt something infinitely sacred when he has come to understand what this “I” means. Jean Paul recounts how, as a boy, he stood in front of his father's barn and suddenly realized: You are an “I,” and that from that moment on he knew that an immortal lived in his soul. If people would reflect more on the path that this indicates, they would be able to penetrate ever deeper into spiritual science. Of course, Fichte is absolutely right: most people would rather consider themselves a piece of lava on the moon than an ego.

So we have the human being composed of four limbs of his being; but he has developed to this point over long periods of time. These four limbs were not present in their full sense from the beginning, but have developed little by little into the consciousness of the self. For a long time it slumbered dimly in the other three bodies, and mighty series of development were necessary before it awoke and became conscious of itself.

In this way, we can go back through the centuries in spiritual science and we find that the human soul has also changed, and the further back we go, the greater the change in the soul. The self was not always there either; it was less and less distinct the further back we go, and there was a time when man had developed his astral, etheric and physical body similarly, but the self was still unawakened and slumbering.

Man has developed over time in such a way that he started out from the physical, then the ethereal, then the astral body, and finally his I awakened. The I, which we regard as the divine spark, is the last to awaken in the human being as we see him today. There was once a human being in whom the I had not yet fully awakened. If we want to look for such a person in whom the I was still dormant, we would find such a person in the early days of ancient Greece. It was only with the appearance of the first philosophers that the I awoke, but Greek religion emerged from a time when man was not yet aware of his self, from a world view that was essentially tied to the astral body, and therefore we see the gods of Greece endowed with drives, passions and desires, with perceptions and sensations like those of man himself at that time. What the Greeks strove for and implored spurred them on to recognize the divine in their surroundings, for example the Furies. If we were to go back even further, we would find that man comprehends his surroundings with the etheric body.

Gradually, “I-consciousness” awakened in man, where I-consciousness struck with elemental force into the soul of man. We can eavesdrop on this moment, the moment when the eternal divine is called to him, that moment when he clearly heard the call: “The noblest, divine in you can only be grasped in your I, look into your I and you will find the spark through which you partake in the divine being.” Then there came a moment in human evolution when the God in man spoke: “I, the God, speak to you by giving myself the name you utter when you want to describe the center of your being. That was the great moment in human evolution when Moses, that great sage and initiate, felt this emerging in the course of events in the course of time, when he was in a state of inspiration in which he felt the divine blowing through the world in a completely new form and how this divine wanted to break through into human consciousness. And he asked the God: How can I call You, when I want to tell the people about You? And this Divinity said: Call me Jahve, that is, “I am that I am.” (Ex 3:13-14)

If the Greeks had seen in their gods what man can experience in the astral body, now it was a divinity for which there is only one worthy name, namely, that by which we designate our own innermost being, and the name of Yahweh is nothing other than that which is intended to express the core of our being. And only an individuality such as Moses's could receive that inspiration, which, like a lightning bolt, struck the world with a new knowledge of God.

But it was necessary that Moses should also be able to make this impact effective. The people to whom such a God was to be proclaimed must have no other divinity than this, which arose out of the I.

For an individuality such as Moses, it was not just a matter of receiving that mighty inspiration and proclaiming it to his people, but of permanently consolidating it in the consciousness of that people, and thus completely permeating the soul of the Jewish people with it. How could that happen? Let us ask ourselves how that which we have designated as the four parts of the human being is expressed in the material world. The physical body finds its expression through itself, the etheric body in the glandular system, the astral body in the nervous system, the I in the blood. This is also how Goethe's saying is to be understood: “Blood is a very special juice.”

Hence the importance of blood in all the wide-ranging events of human life. Hence also the great importance of consanguinity among ancient peoples, as it was conditioned by close marriage. For example, the tribal kinship among the Germanic peoples.

Because the same blood flows through their veins, the generations feel they belong together. The I is not only expressed in one's own blood, but it also runs down through the generations, and it is not an individual I as in today's people, but a “group I”. This is also the case with the “group I” of the ancient Jewish people, for example, who could say: “I and Father Abraham are one.” /From here on, other notes]

This divine impulse had to take effect in the blood, reproducing itself from generation to generation. In the past, man had not yet grasped the innermost center of his being. Now he had it. This beyond was translated into laws and commandments. These are the Ten Commandments. Through them, the whole of Yahweh's power had to take effect from grandfather to son and grandson and so on. The right idea had to live in the soul of man.

No ordinary translation is given here. Lexicographic translation does not reflect reality. As the Ten Commandments were understood in those days, so should they now come before the soul.

I. I am the Eternal-Divine. Henceforth you shall not place any other gods above me. I am the Eternal in you and an eternally effective force in you. If you let me work in you, your body will remain healthy, and this will work in you for generations, including children and children's children. Otherwise the body will become desolate.

II. Thou shalt not speak in error of me in thee, for every error in thee will desolate thy body.

III. You shall distinguish between workdays and holidays. That which lives in you as I has formed the world in six days and lives within itself on the seventh day. On the seventh day, your gaze shall find Me in you.

IV. Continue to work in the spirit of your father and your mother, so that the strength they have gathered together and that I have given you may remain in you.

V. Do not kill, that is, do not encroach upon the I of the other.

VI. Do not commit adultery, that is, do not encroach upon the community into which the other person has entered.

VII. Do not steal.

VIII. Do not belittle the value of your neighbor by saying untruthful things about him.

IX. Do not look down on the property of the other.

X. Do not look with envy at the other's wife

his maidservants, and so on, through which he finds his advancement, that is, (through which) his I can develop itself further. (Ex 20, 2-17; Deut 5,6-21) How the impulse of Jahve best enters into man is expressed in the Torah. These commandments are still effective today because they speak to the innermost being of man, to his ego, which still needs these commandments even when it has risen so high that, in a higher sense, it no longer needs them. Then the ego does of its own accord what the commandments prescribe.